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Dissertations / Theses on the topic 'Heralds of the Gospel'

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Published: 4 June 2021

Last updated: 1 February 2022

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1

Costa, Giovani Bernardo. "Catolicismo Tradicionalista e Arautos do Evangelho: aspectos fundamentais de um tradicionalismo católico." Universidade Federal de Juiz de Fora, 2014. https://repositorio.ufjf.br/jspui/handle/ufjf/486.

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Apesar do crescente número de grupos religiosos tidos como tradicionalistas, ainda são poucos os estudos que abordam a vertente do tradicionalismo católico. Diante disso, entende-se que a abordagem, acerca dos Arautos do Evangelho, pode acrescentar informações, auxiliando na compreensão da lógica e da dinâmica desses grupos. Na presente dissertação procurou-se investigar as formas e meios utilizados pelos Arautos do Evangelho como movimento tradicionalista no campo religioso. Utilizou-se de recurso referencial para obtenção das informações nativas, a Revista Arautos do Evangelho, bem como sítios eletrônicos, blogs, redes sociais e, sobretudo, a página oficial dos religiosos em questão. Na análise foi utilizada literatura diversa, com ênfase em estudos sobre novos movimentos católicos de vertente tradicionalista. Por fim, inferiu-se que os Arautos do Evangelho oferecem, sobretudo aos jovens, uma sistema de sentido, plausível e bem estruturado, suficiente para apresentarem-se como mais uma opção de modelo de vida na modernidade.
Despite the growing number of religious groups seen as traditionalists, there are few studies on the part of the catholic traditionalism. Therefore, it is understood that the approach , about the Heralds of the Gospel, can add information, helping to understand the logic and dynamics of these groups. In this dissertation attempts to investigate the ways and means used by the Heralds of the Gospel as traditionalist movement in the religious field. It was used as a reference resource for obtaining the native information, the Journal Heralds of the Gospel, and electronic sites, blogs, social networks and, above all, the official site of the religious concerned. In other literature analysis was used, with emphasis on studies of new traditionalist Catholic movements of the present. Finally, it was inferred that the Heralds of the Gospel offer, especially to young people, a sense system, plausible and well structured, enough to present themselves as more a life model option in modernity.

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2

Swartzendruber, Rachel D. "Discovering voices among peculiar quietness: an analysis of U.S. Mennonite women’s rhetoric in the church press 1963-1977." Thesis, Wichita State University, 2006. http://hdl.handle.net/10057/381.

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This research is a quantitative content analysis and qualitative rhetorical analysis of U.S. Mennonite women’s rhetoric in two prominent Mennonite publications, The Gospel Herald and The Mennonite, between 1963 and 1977. During this time period 150,000 Mennonites considered themselves members of the church. The context of each paper was identified through content analysis Women who chose to submit articles to the church press faced enormous obstacles when promoting gender equality. Gender equality was a direct challenge to Mennonite’s traditional view of "divine order," which is a hierarchy of God, man, then woman. Due to the these obstacles Mennonite female authors who were supportive of gender equality took on a facilitating tone and a double identity persona comprised of both Mennonite and feminist. Mennonite women who supported a more traditional view of gender roles had an instructional tone and a "selfhate" persona. Invitational rhetorical theory helps to explain the rhetorical choices made my female rhetors during this time period.
Thesis (M.A.)--Wichita State University, College of Liberal Arts and Sciences, the Elliott School of Communication
Includes bibliographic references (leaves 85-99)
"May 2006."

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3

Hanisch, Peter. "Heralds of change? : on the societal function of Weimar Republic journals, 1918-1933." Thesis, University of Oxford, 2016. https://ora.ox.ac.uk/objects/uuid:902e1dac-035b-42fb-a812-00bab1aac69b.

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This thesis investigates how societal change is represented and negotiated in Weimar Republic journals. I advance the idea that journals serve as unique crystallisations of the negotiation of social change within social communities due to their inherent periodicity, polyphony and materiality. I elucidate how these journals function, both as material objects with their own specific identities and within Weimar society more generally. To do so, I examine six selected journals: Die Weltbühne, Kladderadatsch, Simplicissimus, Die Gartenkunst, Sport im Bild and Fürs Haus. Together, these journals cover a wide range of bourgeois communities, exemplifying a multiplicity of strategies in order to negotiate the challenges posed by modernisation to their communal identities as well as to the individual identities of their creators and readers. This thesis thus establishes a history of small steps visible in the continuous development of the journals' content and material form, offering an understanding of history as a continuous development of social practices rather than a history of caesuras and breaks. Accordingly, I propose that journals tell us about culture, their material Eigenlogik setting them apart from newspaper and book alike. I then develop a notion of culture as dynamic and of journal communities as communities of practice. Next, I provide a case study of the Simplicissimus's communal practices materialised in shifts of its editorial content and material form, before generalising these findings to include non-authorial voices in advertisements and letters to the editor. Finally, I investigate the negotiation of modernisation in the form of sport and the "New Woman" in the journals, highlighting the concurrency of discourse and active participation, and the coexistence of rejection and incorporation. Ultimately, Weimar journal communities exhibit a continuity of social practices and identities that span from the Kaiserreich to Nazi Germany, both negotiating and furthering modernisation in the process.

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4

Kraft, Rebecca Jean m. d. "Gospel, illuminated: A revelation of the Gospel canon." Connect to online resource, 2007. http://gateway.proquest.com/openurl?url_ver=Z39.88-2004&rft_val_fmt=info:ofi/fmt:kev:mtx:dissertation&res_dat=xri:pqdiss&rft_dat=xri:pqdiss:1456658.

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5

Gbote, E. Z. M. (Eric Zakpa Mccarig). "Commercialized gospel : a missiological assessment of prosperity gospel." Diss., University of Pretoria, 2013. http://hdl.handle.net/2263/40347.

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The question this paper attempts to answer is: “Does God base his blessings to church members solely on giving”. The research investigated prosperity gospel from a missiological perspective, a gospel that promises material wealth, health and happiness to faithful Christians who sow “faithful seed to the ministers”. A Collection of literatures relating to the subject matter coupled with citations from interviewees was reviewed and analysed, in making judgment in answering the research question. To accomplish the objective of the study the biblical foundation of giving and prosperity were examined, the background, history and synonymous features to prosperity gospel were evaluated, coupled with the views of respondents. A comparison was made, and a conclusion was reached, based on the findings. Thus, grounded on the result obtained from the research the researcher attempts to establish that though God blesses humanity for obeying his command to give, it does not mean that giving is his prerequisite of blessing humankind. The claim that God wants everyone to be rich contradicts the Bible. For no one can instruct God on who to bless and curse, therefore the claim that man of Rhema can decree blessing on humankind per our giving power is unbiblical.
Dissertation (MA Theol)--University of Pretoria, 2013.
gm2014
Science of Religion and Missiology
unrestricted

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6

Gelber, David. "Heraldry, heralds and the Earl Marshal of England, c.1480-1603 : war, politics and diplomacy." Thesis, University of Oxford, 2012. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.560452.

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Heraldry, heralds and the Earl Marshal played a conspicuous part in English life during the period c.1480-1603. This thesis explores their significance in the military, diplomatic and court cultures of the period. In four thematic parts, it seeks to reveal their crucial importance in the politics and government of the period. The first section explores the changing status of royal heraldry and heralds, as chivalric culture took on a more monarchical bent and ideas of sovereignty crystallized. It attempts to demonstrate how the royal coat of anus and heralds became emblems of sovereign authority and imperial kingship. The second section investigates the role of heralds in war, politics and diplomacy, exploring the divers ways in which they were employed at home and abroad. It endeavours to explain the relative decline of their international responsibilities, and the persistence of their domestic functions. The third section examines how reforms at the English court and changes in the heralds' . internal affairs helped to re orient their activities towards armorial matters. It looks at the reasons why grants of arms, noble funerals and heraldic visitations came gradually to dominate the heralds' activities, and how the intersection of patronage and ideology drove changes to the rules governing the bearing of anus. The fourth section examines how one of the great officers of state, the Earl Marshal, exploited his military and heraldic jurisdiction for political advancement during the sixteenth century. It seeks to show how a symbiotic relationship between the heralds and the Earl Marshal gradually developed, driven by needs of patronage and mutual interest.

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7

Flayhart, Robert K. "Gospel-centered mentoring." Theological Research Exchange Network (TREN), 2002. http://www.tren.com.

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8

Jones, Ashley M. "Magic City Gospel." FIU Digital Commons, 2015. http://digitalcommons.fiu.edu/etd/1931.

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Magic City Gospel is a collection of poems that explores themes of race and identity with a special focus on racism in the American South. Many of the poems deal directly with the author’s upbringing in Birmingham, Alabama, the Magic City, and the ways in which the history of that geographical place informs the present. Magic City Gospel confronts race and identity through pop culture, history, and the author’s personal experiences as a black, Alabama-born woman. Magic City Gospel is, in part, influenced by the biting, but softly rendered truth and historical commentary of Lucille Clifton, the laid-back and inventive poetry of Terrance Hayes, the biting and unapologetically feminist poetry of Audre Lorde, and the syncopated, exact, musical poetry of Kevin Young. These and other authors like Tim Siebles, Gwendolyn Brooks, and Major Jackson influence poems as they approach the complicated racial and national identity of the author.

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9

Wagner, J. Ross. "Heralds of the good news : Isaiah and Paul "in concert" in the letter to the Romans /." Leiden : Brill, 2002. http://catalogue.bnf.fr/ark:/12148/cb388875864.

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Gillen, William Blake. "The gospel-centered counselor keeping the gospel central in biblical counseling /." Theological Research Exchange Network (TREN), access this title online, 2004. http://www.tren.com/search.cfm?p091-0032.

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11

Lee, Yiu-man Dominic, and 李耀文. "Heralds of Sigmund Freud: the romanticposts : an attempt to look at Sigmund Freud in the light ofromanticism." Thesis, The University of Hong Kong (Pokfulam, Hong Kong), 1990. http://hub.hku.hk/bib/B31949988.

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12

Kang, Bo Young. "Heralds and community : an enquiry into Paul’s conception of mission and its indebtedness to the Jesus-tradition." Thesis, University of Bristol, 2012. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.573747.

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This dissertation aims (a) to explore the shape and nature of Paul's conception of mission explaining his understanding of the church's mission in relation to his understanding of his own mission as an apostle, and (b) to show the influence of the Jesus-tradition on the apostle's conception. The thrust of the thesis is encapsulated in the title - Heralds and Community: An Enquiry into Paul's Conception of Mission and Its Indebtedness to the Jesus-Tradition. This reflects a conviction that constructing a plausible conceptuality of mission as understood by Paul and considering influential factors, particularly the Jesus-tradition, are essential for understanding Paul's ecclesial understanding and its relationship to his self-conception. The findings and positions taken in this study are as follows: I) Scholars have exaggerated the functional continuity between the apostle and the church in terms of evangelistic mission by using exegetically unsustainable arguments; in fact, Paul's letters are silent about proactive verbal evangelism by the church qua the church. 2) Paul's silence about congregational evangelism is due to his particular two-pronged (bifurcating) conception of mission, one prong being the event of eschatological heralds, the other prong being that of eschatological community. 3) In this conception of mission Paul maintains that God's inaugurated and ongoing salvation is to be implemented by proactive proclamation of the gospel by the heralds on the one hand, and by ontological/ethical actualization of the gospel by the community of the people of God on the other hand. 4) Jewish scriptures and traditions are formative for Paul's conception of mission, but Paul shows at various points his deep indebtedness to the Jesus-tradition, particularly to the context and contents of the synoptic mission discourse (for his concept of the heralds) and the sermon on the mount (for his concept of the community).

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13

Hubler, Geoffrey Clark. "The whole of the Gospel of Mark : the poetics of a gospel." Thesis, Coventry University, 2002. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.273113.

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Tapper, Christian. "Gospel - musik som berör." Thesis, Kungl. Musikhögskolan, Institutionen för jazz, 2010. http://urn.kb.se/resolve?urn=urn:nbn:se:kmh:diva-1080.

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15

Syme, Margaret Ruth. "Tolkien as gospel writer." Thesis, McGill University, 1988. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=43459.

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To the extent that Tolkien's fantasy meets his own criteria for faL. ie as the "eucatastrophic " tale which points toward "Evangelium," the eschaton when God's plan in creation will be fulfilled and the effects of the fall overcome, Tolkien may be described as a gospel writer. That he intended his work to be read as "gospel," "the good news of the Kingdom of God," is suggested by its allusions to biblical and classical mythology, its linear view of history, its presentation as a compilation of received tradition. collected and translated by many hands from a wide variety of sources, by the location of Middle Earth in the distant past of our own world and by the author's attempt to create a world which comforms to familiar patterns of evolution. Less successful is his effort to provide his tale with a consistent Christian point of view.
Dans la mesure, cette oeuvre d'imagination repond aux crit6res de f6erie de Tolkien en tant que conte "eucatastrophic" qui montre le chemin vers "I'Evangelium", cette eschatalogie qui se situe au moment o0 la volontê de Dieu est accomplie et les effets de la chute sont surmontes, Tolkien peut etre. considers comme un auteur biblique. Le fait qu'il est voulu que son oeuvre soit lue en tant qu'"&angile", "la bonne nouvelle du Royaunie de Dieu" est suggêre par diffèrentes choses: les allusions faites a la mythologie biblique et classique, la vision linêaire de l'histoire, la presentation du texte en tant que compilation d'une tradition provenant de sources diverses, transmise, recueillie et traduite par diffèrentes personnes, la situation geographique dans "Middle earth"(l'empire du Milieu) dans un passé lointain, le fait que l'auteur ait essay6 de crêer un monde conforme au processus connu de l'êvolution. 10anmoins l'auteur n'a pas rêussi dans ce conte a maintenir un point de vue chrêtien. fr

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16

Ashley, Edith Margaret. "Women in Luke's Gospel." University of Sydney. Religion, 2000. http://hdl.handle.net/2123/804.

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Writing for a Jewish synagogue community in the Roman east, Luke uses his gospel narrative to address the theological, social and political questions facing his community. Luke's narrative is set within the gendered social and cultural framework of first century Mediterranean society. Women are written into the narrative. They tell of a God who acts outside the recognised institution of Temple to announce the salvation Israel has been anticipating. Women are recipients of God's favour, widows are given a prophetic voice within the Lucan narrative. Women come to Jesus in faith. They are healed and forgiven. Women are disciples and full members of the new community of faith. They are partners with Jesus in mission and witnesses to the crucifixion, empty tomb, the angelic announcement of the resurrection and resurrection appearance. They are commissioned by Jesus as witnesses and are to receive the empowering of the Holy Spirit. The stories of women are critical as they present a narrative that confronts the symbolic universe of Temple and temple system, purity and exclusivity, to reveal a God who becomes present with the outsider and creates community with those who come in faith to Jesus. Luke creates two competing symbolic conceptions of reality - the Temple and the household. Through the narrative he affirms the symbolic reality of household as the place of God's presence and reveals the Temple and temple system as failing to recognise Jesus as the prophet from God. New symbols of presence create new means of belonging and new patterns of religious, social and economic life for the Lucan community. In contrast to the temple system of purity and exclusivity, Jesus, the prophet from God, now sets the boundaries of the new community - those of inclusivity, faith and forgiveness. Individuals, women and men, who recognise Jesus to be the prophetic word of God, who come in faith and are healed and forgiven, become the new community, the household of faith. The new community adopts the social and economic relationships of household, marked by relationships of reciprocity, mutuality and trust. For first century readers, who are struggling to interpret their relationship with God following the destruction of the Jerusalem Temple, Luke's gospel narrative provides assurance and legitimation that those who have chosen the path of Christianity are the true Israel.

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17

Miller, Susan E. "Women in Mark's gospel." Thesis, University of Glasgow, 2002. http://theses.gla.ac.uk/1427/.

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This thesis aims to examine the portrayal of women in Mark's gospel in the context of his apocalyptic world-view. Each account that features women characters is interpreted in relation to Mark's definition of discipleship and his understanding of new creation. One of the key characteristics of Mark's portrayal of women is their association with the verb . Simon's mother-in-law serves Jesus at the beginning of the gospel (1:31), and the service of the women disciples is described for the first time at his crucifixion (15:41). In Mark's apocalyptic world-view the death of Jesus is a time of revelation. The service of the women disciples is mentioned at the crucifixion of Jesus because the true nature of discipleship can only be understood in the context of his service of giving his life to redeem humanity (10:45). Jesus initially calls twelve male disciples who represent the twelve tribes and foreshadow the restoration of Israel. At the crucifixion no member of the Twelve is present, whereas a Gentile centurion is the first human being to recognise Jesus as the Son of God (15:39), and the women are mentioned standing at a distance. Mark depicts the death of Jesus as the turning point between the old and the new age, and the religious and social barriers between men and women, and between Jews and Gentiles are broken. The male disciples, however, are not condemned, since the women are instructed to pass on the news of the resurrection to the disciples and Peter (16:7). Mark points forward to an inclusive community which consists of Jews and Gentiles, women and men. Mark associates women with service (1:29-31), anointing (14:3-9; 16:1-8) and the role of witnesses (15:40-41; 16:1-8). Women are thus aligned with Jesus' suffering and death. They are the last remaining disciples of Jesus, and the only witnesses to his death, burial and resurrection. At the end of the gospel, however, the women run away from the tomb, terrified to say anything to anyone (16:8). In Mark's apocalyptic world-view the fear of the women depicts the eschatological struggle between the old and the new age. Mark ends with the silence of the women, but also with the knowledge that the renewal of the discipleship group is dependent upon their witness and discipleship.

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18

Ashley, Edith. "Women in Luke's Gospel." Connect to full text, 2000. http://hdl.handle.net/2123/804.

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Thesis (M. Phil.)--University of Sydney, 2000.
Title from title screen (viewed Apr. 21, 2008). Submitted in fulfilment of the requirements for the degree of Master of Philosophy to the School of Studies in Religion, Faculty of Arts. Includes bibliography. Also available in print form.

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19

Halverson, Lance Hale. "Addiction and the gospel." Online full text .pdf document, available to Fuller patrons only, 2003. http://www.tren.com.

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20

Scheffler, Eben. "Suffering in Luke's Gospel /." Zürich : Theologischer Verl, 1993. http://catalogue.bnf.fr/ark:/12148/cb36665015q.

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21

Olson, Ted S. "Anglo-American Gospel Music." Digital Commons @ East Tennessee State University, 2019. https://dc.etsu.edu/etsu-works/5516.

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22

Brown, Scott G. "The more spiritual gospel, Markan literary techniques in the longer Gospel of Mark." Thesis, National Library of Canada = Bibliothèque nationale du Canada, 1999. http://www.collectionscanada.ca/obj/s4/f2/dsk1/tape10/PQDD_0004/NQ41114.pdf.

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23

Chatelion, Counet Patrick. "John, a postmodern Gospel : introduction to deconstructive exegesis applied to the fourth Gospel /." Leiden : Brill, 2000. http://catalogue.bnf.fr/ark:/12148/cb390539434.

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24

Black, Michael F. "Wealth and the rejection of the gospel as seen in the gospel of Luke." Theological Research Exchange Network (TREN), 1985. http://www.tren.com.

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25

Lee, Yiu-man Dominic. "Heralds of Sigmund Freud : the romantic posts : an attempt to look at Sigmund Freud in the light of romanticism /." [Hong Kong : University of Hong Kong], 1990. http://sunzi.lib.hku.hk/hkuto/record.jsp?B12850895.

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26

Bruno, Vincent. "Central themes of Mark's Gospel." Theological Research Exchange Network (TREN), 1986. http://www.tren.com.

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27

Spencer, J. "The Aachen Ottonian Gospel Book." Thesis, University of Manchester, 1985. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.370963.

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28

Bewick, James Andrew. "WeisheitsspruÌˆhe in the Fourth Gospel." Thesis, Queen's University Belfast, 2003. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.397866.

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Duchow, Gilbert J. "Recognizing the law, the gospel, and gospel application in the sermon a seminar on preaching /." Theological Research Exchange Network (TREN), 1995. http://www.tren.com.

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30

Berube, Amelinda. "Tragedy in the Gospel of Mark." Thesis, McGill University, 2003. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=79824.

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Can we read the Gospel of Mark as tragedy? How so? With what limits? With what results? I depart from previous explorations of these questions by rejecting their definition of tragedy as a work faithful to the dramatic conventions described in Aristotle's Poetics. I build instead on Aristotle's essential definition of tragedy as a work that inspires fear and pity in an audience. Using a narrative-critical approach, which allows a focus on the effects generated by Mark's plot and characters, I conclude that Mark, while more tragic than Matthew, is not clearly tragic or comic: the gospel maintains a careful balance of tragic and comic possibilities, challenging the reader to appropriate the story in her own world and tip the scales towards the comic. The effect of the text, however, is dependent on audience; Matthew's rewriting of and Papias' comments on Mark demonstrate that contemporary readers probably did not perceive Mark as tragic.

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31

Fox, Anthony M. "The literary theme of Luke's Gospel." Theological Research Exchange Network (TREN), 1990. http://www.tren.com.

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32

Blaine, Brad. "Peter in the Gospel of John." Thesis, University of Oxford, 2006. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.431007.

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33

Willett, Michael Edward. "Wisdom christology in the fourth Gospel /." San Francisco : Mellen research university press, 1992. http://catalogue.bnf.fr/ark:/12148/cb355837634.

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34

Perrin, Jac Dean. "Family 13 in Saint John's Gospel." Thesis, University of Birmingham, 2013. http://etheses.bham.ac.uk//id/eprint/4482/.

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To date, the single criterion of Family 13 constituency has been the relocation of the Pericope Adulterae from its traditional location in John 7:53. This dissertation demonstrates why this criterion is inadequate and proposes a new criteria. After an overview of the history of research, potential Family 13 witnesses are classified by means of a methodology originated by Dr. David Parker’s use of Text und Textwert. This process identifies 8 witnesses inappropriately nominated as Family 13 members, thus establishing GA 13, 69, 124, 346, 543, 788, 826, 828, 983, and 1689 as valid members. Each of these 10 witnesses is then described palaeographically as a discrete artefact. Phylogrammatic software, originally designed for DNA analysis, is then adapted to exhaustively study these Johannine Greek texts. The by-product of this novel process complements and validates the earlier Text und Textwert process. Also available as a result of this study are original witness transcriptions (available at http://www.iohannes.com/family13/), a Critical Apparatus of Family 13 in St. John’s Gospel, an exhaustive description of the contents of 18 potential witnesses, and a description of the computer analysis process used in the study.

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Estes, Douglas. "The temporal mechanics of the Fourth Gospel : a theory of hermeneutical relativity in the Gospel of John." Thesis, University of Nottingham, 2006. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.518674.

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36

Jordan, Christopher Robert Dennis. "The Textual Tradition of the Gospel of John in Greek Gospel Lectionaries from the Middle Byzantine Period." Thesis, University of Birmingham, 2010. http://etheses.bham.ac.uk//id/eprint/578/.

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It has been over 50 years since the last doctoral dissertation on the Gospel of John in the Greek lectionary tradition. The present dissertation on the pericopae of the Gospel of John in the Synaxarion section of the Greek Gospel lectionary hopes to ignite an interest in the lectionary tradition within the discipline of New Testament Textual Criticism. The pages of this dissertation are the groundwork for the lectionary phase of the International Greek New Testament Project and its major critical edition of John. During the Middle Byzantine period (8th-11th century) the Gospel lectionary emerges as a liturgical codex of the Byzantine Church. One hundred and twenty-six Greek Gospel lectionaries from this period are examined at forty-four carefully selected test passages in John. One places the manuscripts in their Byzantine context, studies the lectionary evidence as documents, highlights the textual and paratextual variation in the lectionary tradition, discusses genealogical issues, explores the method of lectionary construction, and investigates the relationship between the lectionary tradition and the continuous text manuscript tradition.

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Higgleton, Elaine Patricia. "Latin Gospel exegesis and the Gospel glosses in the thirteenth-century Old French translation of the Bible." Thesis, University of St Andrews, 1993. http://hdl.handle.net/10023/14126.

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This thesis investigates an aspect of the first complete translation of the Bible into French. It shows how the study of the Gospels glosses, hitherto considered of secondary importance by scholars, increases our understanding of the date and context of this translation. This thesis takes two complementary approaches to the gloss material: (a) a study of the likely Latin sources for these glosses, and (b) an investigation into their recurring themes and rhetorical construction, as a way of showing how far they fit into the tradition of Latin exegesis. Chapter one surveys existing scholarship and presents the methodology of the thesis. Chapter two is a handlist of Latin commentaries consulted. In chapters three to six, the main body of the thesis, a comparison is made between Latin gloss material from these commentaries and corresponding glosses in the French Gospels, Chapter seven presents the broad patterns which have emerged from this study, discussing the use of material and rhetorical techniques, as well as identifying remaining problems, namely, those of other types of source-text, and the question of multiple translators. Chapter eight contains a summary of the conclusions reached, and discusses the implications of these for our knowledge of this Bible translation. The glossator is revealed as someone with access to exegesis from several different traditions, not just commentaries, and as a person trained in Latin commentary technique, which he adapted for writing in the vernacular. The glossator is shown not to have copied literally from commentaries or other texts, but to have used material thoughtfully, and reworked it for his own purposes. That the glossator was learned, and that his glosses fit into the Latin exegetical tradition, are the major findings of this thesis, challenging previously-held views as to the fundamental worthlessness of these glosses.

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Lee, Namgyu. "The motif of Jesus' rejection in the Gospel of Mark : a socio-rhetorical interpretation of the Gospel." Thesis, University of Manchester, 2014. https://www.research.manchester.ac.uk/portal/en/theses/the-motif-of-jesus-rejection-in-the-gospel-of-marka-sociorhetorical-interpretation-of-the-gospel(9d75825c-d517-450d-9e54-e337311d647f).html.

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This thesis describes investigations into the language of rejection used in the Gospel of Mark, employing the methodology of socio-rhetorical interpretation. After describing the history of interpretation of Jesus’ rejection in Chapter I, Chapter II examines how the internal structure of Mark shows the references that relate to the rejection theme and are repeated in sequence. Chapter III explores the conflict issues debated between Jesus and his opponents as the social and cultural texture, in which Mark was written. The three components, Authority, the Law, and Temple, are the main issues in the Gospel. Chapter IV deals with the data of intertexture, a significant influence for the Gospel. Mark borrows rejection language from the Old Testament and ancient Jewish literature as well. In Chapter V, the ideological texture analyzes Mark’s intent responding to his opponents. Mark uses rejection language to warn that those who refuse Jesus as the Son of God cannot avoid the final judgment.

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Ramey, Margaret E. "The quest for the fictional Jesus : Gospel rewrites, Gospel (re)interpretation, and Christological portraits within Jesus novels." Thesis, University of St Andrews, 2011. http://hdl.handle.net/10023/1861.

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Jesus' story has been retold in various forms and fashions for centuries. Jesus novels, a subset of the historical fiction genre, are one of the latest means of not only re-imagining the man from Galilee but also of rewriting the canonical Gospels. This thesis explores the Christological portraits constructed in four of those novels while also using the novels to examine the intertextual play of these Gospel rewrites with their Gospel progenitors. Chapter 1 offers a prolegomenon to the act of fictionalizing Jesus that discusses the relationship between the person and his portraits and the hermeneutical circle created by these texts as they both rewrite the Gospels and stimulate a rereading of them. It also establishes the "preposterous" methodology that will be used when reexamining the Gospels "post" reading the novels. Chapters 2 to 5 offer four case studies of "complementing" and "competing" novels and the techniques they use to achieve these aims: Anne Rice's Christ the Lord: Out of Egypt; Neil Boyd's The Hidden Years; Nino Ricci's Testament; and José Saramago's The Gospel according to Jesus Christ. Chapter 6 begins an examination of a specific interpretive circle based upon Jesus' temptation in the wilderness. Beginning with the synoptic accounts of that event, the chapter then turns to how Jesus' testing has been reinterpreted and presented in two of the novels. Returning to the Gospel of Matthew's version of the Temptation, chapter 7 offers a "preposterous" examination of that pericope, which asks novel questions of the text and its role with Matthew's narrative context based on issues raised by the Gospel rewrites. The thesis concludes by suggesting that Jesus novels, already important examples of the reception history of the Gospels, can also play a helpful role in re-interpreting the Gospels themselves.

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Johnston, Jeremiah J. "‘The Resurrection of Jesus in the Gospel of Peter : a tradition-historical study of the Akhmîm Gospel Fragment’." Thesis, Middlesex University, 2012. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.582146.

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The resurrection of Jesus lies at the very heart of the Christian faith. Apart from its proclamation the movement would have never continued after Jesus’ crucifixion. Belief in the resurrection of Jesus initiated an interesting and developing history of interpretation that entailed clarification, elaboration, and apologetic, usually in response to scepticism and sometimes severe criticism. The present thesis focuses on the history of the understanding of Jesus’ resurrection, particularly as it came to expression in the second century, especially in reference to a work known as the Gospel of Peter. Such critical study is necessary, for the resurrection account in this gospel text has been neglected. Even in Paul Foster’s recently published major study, the resurrection is not discussed to any significant degree. This investigation, however, cannot simply begin with the early Church’s proclamation of the resurrection of Jesus; it must investigate the antecedents of this idea, for these antecedents shaped in important ways how the idea was understood. The thesis proper devotes two chapters (Chapters Two and Three) to the discovery and early assessment of the Akhmîm gospel fragment, a fragment scholars at once assumed was the Gospel of Peter, a writing that was condemned by Bishop Serapion at the end of the second century. An important purpose of the thesis is to test this assumption, show how tenuous it is, and to propose better criteria for determining the date and location of the text, of which the Akhmîm fragment is a part. But before directly addressing this difficult question it is necessary to review the emergence of the resurrection idea. This will allow us with greater nuance to place the Akhmîm gospel fragment in its context. Two chapters (Chapters Four and Five) are devoted to the emergence of the resurrection idea in Israel’s antiquity and in the Second Temple (or intertestamental) period. Chapter Four traces the emergence of afterlife ideas in the old Scriptures of what now constitute the Hebrew Bible. Special attention is given to texts that may hint at bodily resurrection. Chapter Five traces the emergence of resurrection ideas in texts that begin to circulate in the two centuries or so before the time of Jesus. In these texts the hope of bodily resurrection is explicit. Chapter Six examines the resurrection idea in the writings of the New Testament looking at teaching about the resurrection, stories of resuscitation, and the resurrection of Jesus himself. Special attention is given to the New Testament’s interpretation of passages from the Hebrew Bible in support of the resurrection idea. Chapters Seven and Eight return to the question of the Akhmîm gospel fragment inquiring on what basis this fifth-century text can be identified with the second-century Gospel of Peter and, apart from such identification, can be dated to the second century. It is argued that the Akhmîm fragment can be dated to the second half of the second century not by appeals to the Oxyrhynchus texts 2949 and 4009 but by a comparative analysis of a number of texts and writers from the second century. This analysis demonstrates that the Akhmîm fragment exemplifies an apologetic that addresses second-century Jewish and pagan criticisms of the resurrection narratives of the older New Testament gospels. Comparative analysis also demonstrates that the apologetic of the Akhmîm gospel fragment was also intended to assure second-century Christians that the proclamation of the resurrection of Jesus rested upon actual eyewitness testimony of the resurrection event itself, not merely the discovery of the empty tomb and later reports of resurrection appearances. The Akhmîm fragment does this by asserting that hostile witnesses—Roman guards and Jewish elders—observed the risen Jesus emerge from the tomb. The resurrection narrative of the Akhmîm fragment is thus unique, for the New Testament gospels say nothing about humans—believers or sceptics— observing the resurrection of Jesus. The apologetic of the Akhmîm gospel narrative is designed to counter the scepticism and polemic that emerged in the second century. It also reflects Roman anti- Semitism that intensified in the aftermath of the great Jewish revolt that ended in 135 CE. The thesis also shows that both the polemic and the apologetic originated for the most part in the eastern Empire, most likely Syria itself, where the Gospel of Peter probably originated (and where Serapion lived). All pertinent elements point to a date of composition in the second century and probably in the east. It also is shown that the Akhmîm fragment’s greatly embellished scene at Jesus’ tomb coheres with the Scheintod (“apparent death”) device that became very popular in Greek romantic novels in the second century. The thesis provides a critical foundation on which scholarship concerned with the Akhmîm gospel fragment may build, for heretofore this scholarship has for the most part merely assumed that this important fragment dated to the second century. It is concluded that the Akhmîm gospel constitutes a fragment of a second-century gospel text that probably circulated under the name of Peter. This conclusion critically supports the long-held assumption that the Akhmîm text is a fragment of the Gospel of Peter condemned by Bishop Serapion

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Lee, Sug-Ho. "Unbelief as a theme in Mark's gospel." Pretoria : [s.n.], 2006. http://upetd.up.ac.za/thesis/available/etd-09292006-142658/.

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Jaarsma, Ada Susanne. "Just reading, the gospel of the sign." Thesis, National Library of Canada = Bibliothèque nationale du Canada, 2000. http://www.collectionscanada.ca/obj/s4/f2/dsk2/ftp01/MQ48577.pdf.

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Martinez, G. Theodore. "The purpose of the gospel of John." Theological Research Exchange Network (TREN), 1991. http://www.tren.com.

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Schroeder, Gregory Mark. ""Philosophical fragments" Kierkegaard's interpretation of John's Gospel /." Theological Research Exchange Network (TREN), 1989. http://www.tren.com.

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Mount, Christopher N. "New birth, regeneration, and the Fourth Gospel." Theological Research Exchange Network (TREN), 1989. http://www.tren.com.

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46

Foster, Paul. "Community, law and mission in Matthew's Gospel." Thesis, University of Oxford, 2002. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.270072.

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Ermakov, Arseny. "Holy Community in the Gospel of Mark." Thesis, University of Manchester, 2009. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.508618.

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This thesis argues that Mark, through appropriation of motifs, concepts and images of Hebrew Bible and Second Temple Literature, in his picture of Jesus and his disciples represents them as the holy community, the holy people of God or the righteous remnant of the last days. It begins with an examination of the concept of the holy people in Leviticus and its later developments in the Second Temple period, demonstrating that the idea of holiness does not belong solely to the priestly tradition but is appropriated by other Jewish literature. The holiness of the people is a dynamic concept that describes the relationship with the Holy God in their midst through obedience to his will revealed in the Torah and abstention from any kind of impurity. Moreover, Jewish apocalyptic literature of the period reveals a concern about the restoration of the holiness of Israel in the last days. This background illuminates the issue of the holy people in Mark. The wide range of motifs and concerns from 2TJ connected with holiness made their way into the Gospel and were absorbed by Mark or underlay his narrative. All aspects of Jesus' identity and ministry are connected to a certain degree with the issues of purity and holiness. It becomes clear that for Mark the Temple in Jerusalem is not the centre of holiness that it should be. This centre is now Jesus, the Holy One of God among the people of God, \\ho manifests Yahweh's presence and directly reveals his will instead of mediation through the Torah. Jesus restores the people of God through cleansing and bringing \vholeness in the last days. In the light of Jesus' identity, Mark re-defines such fundamental categories of Israel's holiness as the Temple, the Torah and the Holy People of God, thus forming the identity of the early Christian community through continuation and discontinuation with ancient Judaism. In the light of this radical redefinition Mark depicts Jesus' followers through Isaianic images of the restoration of the people, the motif of suffering and vindication of the righteous, the notion of the elect and the stumbling remnant, and through strong connection with Christology. Mark shows how the community, the new family and the new temple, is being formed around the Holy One of God. The holiness of the new people of God is represented as a dynamic relationship with Jesus, the source of holiness and power of the community. Faithfull following and obedience to Jesus and his teaching, i.e., fulfilling the will of the Holy God in the last days, makes the community holy in the Gospel of Mark.

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Wong, Hoong Hing. "The kingship of Jesus in Mathew's Gospel." Thesis, University of Sheffield, 1989. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.313440.

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Sim, David C. "Apocalyptic eschatology in the Gospel of Matthew /." Cambridge : Cambridge university press, 1996. http://catalogue.bnf.fr/ark:/12148/cb37645562b.

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Cho, Sukmin. "Jesus as prophet in the Fourth Gospel /." Sheffield : Sheffield Phoenix press, 2006. http://catalogue.bnf.fr/ark:/12148/cb41325558f.

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